The Monotheist Group (The Quran: A Monotheist Translation)73:1 O you who are covered with your garments.

Muhammad Asad (The Message Of Quran)73:1 O THOU enwrapped one!1

Note 1The expression muzzammil has a meaning similar to that of muddaththir, which occurs at the beginning of the next surah: namely, "one who is covered [with anything]", "enwrapped" or "enfolded [in anything]"; and, like that other expression, it may be understood in a concrete, literal sense - i.e., "wrapped up in a cloak" or "blanket" - as well as metaphorically, i.e., "wrapped up in sleep" or even "wrapped up in oneself". Hence, the commentators differ widely in their interpretations of the above apostrophe, some of them preferring the literal connotation, others the metaphorical; but there is no doubt that irrespective of the linguistic sense in which the address "O thou enwrapped one" is understood, it implies a call to heightened consciousness and deeper spiritual awareness on the part of the Prophet.

Rashad Khalifa (The Final Testament)73:1 O you cloaked one.,

Shabbir Ahmed (Quran As It Explains Itself)73:1 O You (Prophet) the great selector of companions, the best caravan leader!1

Note 1

This is the 73rd Surah of the Qur’an. It has 20 verses. ‘Zameel’ = A close companion. ‘Tazmeel’ = Selecting the best companions. Al-Muzzammil denotes the most competent selector of virtuous human beings. He admits the best into his company and takes them along toward a Noble Mission. He is a great leader.

Unfortunately, Al-Muzzammil has been given a very feeble translation in most works as someone who is shivering and covering himself in a blanket! How do such grievous insults endure? - Because of the conjectural drama of “Shan-e-Nuzool”. Historians and traditionalists first come up with or follow a fabricated account of some event that “caused the revelation” of such and such verse. Then they try to conform the meaning of that particular verse to that supposed “event”. The later Mullahs keep the myth alive by repeating it through their mouths and pens. This is only one of the ways the Qur’an is made Mahjoor, left alone as a disabled slave of tradition! (25:30)

With the Glorious Name of God, the Instant and Sustaining Source of all Mercy and Kindness

Edip-Layth (Quran: A Reformist Translation)73:2 Stand the night except for a little.

The Monotheist Group (The Quran: A Monotheist Translation)73:2 Stand the night except for a little.

Muhammad Asad (The Message Of Quran)73:2 Keep awake [in prayer] at night, all but a small part

Rashad Khalifa (The Final Testament)73:2 Meditate during the night, except rarely.,

Shabbir Ahmed (Quran As It Explains Itself)73:2 Stay vigilant even by night, and never fall short on it -2

Note 2As Head of the State the Prophet is responsible for arranging peace and security for all citizens 17:79, 76:26. ‘Illa’ here, as in many other verses, represents ‘never’, and not ‘except’ 11:107, 55:33, 87:6. "Al-Manar" vol 1 Pg 414

Edip-Layth (Quran: A Reformist Translation)73:4 Or a little more, and enunciate the Quran thoughtfully and distinctly.

The Monotheist Group (The Quran: A Monotheist Translation)73:4 Or a little more, and arrange the Qur'an in its arrangement.

Muhammad Asad (The Message Of Quran)73:4 or add to it [at will]; and [during that time] recite the Qur'an calmly and distinctly, with thy mind attuned to its meaning.3

Note 3This, I believe, is the closest possible rendering of the phrase rattil al-qur'ana tartilan. The term tartil primarily denotes "the putting [of something] together distinctly, in a well-arranged manner, and without any haste" (Jawhari, Baydawi; also Lisan al-Arab, Qamus). When applied to the recitation of a text, it signifies a calm, measured utterance with thoughtful consideration of the meaning to be brought out. A somewhat different significance attaches to a variant of this phrase in 25:32, applying to the manner in which the Qur'an was revealed.

Rashad Khalifa (The Final Testament)73:4 Or a little more. And read the Quran from cover to cover.,

Shabbir Ahmed (Quran As It Explains Itself)73:4 Or, you shall increase it whenever warranted. And convey the Qur’an in a calm distinctive manner, stage by stage.

Edip-Layth (Quran: A Reformist Translation)73:11 Leave Me to deal with the deniers who have been given the good things, and give them time for a while.

The Monotheist Group (The Quran: A Monotheist Translation)73:11 And leave Me to deal with the deniers who have been given the good things, and give them time for a while.

Muhammad Asad (The Message Of Quran)73:11 And leave Me alone [to deal] with those who give the lie to the truth6 - those who enjoy the blessings of life [without any thought of God] - and bear thou with them for a little while:

Edip-Layth (Quran: A Reformist Translation)73:13 Food that chokes, and a painful retribution.

The Monotheist Group (The Quran: A Monotheist Translation)73:13 And food that chokes, and a painful retribution.

Muhammad Asad (The Message Of Quran)73:13 and food that chokes, and grievous suffering7

Note 7Explaining this symbolism of torment in the hereafter, Razi says: "These four conditions may well be understood as denoting the spiritual consequences [of one's doings in life]. As regards the 'heavy fetters', they are a symbol of the soul's remaining shackled to its [erstwhile] physical attachments and bodily pleasures : and now that their realization has become impossible, those fetters and shackles prevent the [resurrected] human personality (an-nafs) from attaining to the realm of the spirit and of purity. Subsequently, those spiritual shackles generate spiritual 'fires' inasmuch as one's strong inclination towards bodily concerns, together with the impossibility of attaining to them, give rise, spiritually, to [a sensation of] severe burning...: and this is [the meaning of] 'the blazing fire' (al-jahim). Thereupon [the sinner] tries to swallow the choking agony of deprivation and the pain of separation [from the objects of his desire]: and this is the meaning of the words, 'and food that chokes', And, finally, because of these circumstances, he remains deprived of all illumination by the light of God, and of all communion with the blessed ones: and this is the meaning of the words 'and grievous suffering' . . . But [withal,] know that I do not claim to have exhausted the meaning of these [Qur'an-]verses by what I have stated [above] "

Rashad Khalifa (The Final Testament)73:13 Food that can hardly be swallowed, and painful retribution.,

Shabbir Ahmed (Quran As It Explains Itself)73:13 And a choking food and an awful doom.

Edip-Layth (Quran: A Reformist Translation)73:15 We have sent to you a messenger as a witness over you, as We have sent to Pharaoh a messenger.

The Monotheist Group (The Quran: A Monotheist Translation)73:15 We have sent to you a messenger as a witness over you, as We have sent to Pharaoh a messenger.

Muhammad Asad (The Message Of Quran)73:15 BEHOLD, [O men,] We have sent unto you an apostle who shall bear witness to the truth before you, even as We sent an apostle unto Pharaoh:9

Note 9This is probably the oldest Qur'anic reference to the earlier prophets, to the historic, continuity in mankind's religious experience, and, by implication, to the fact that the Qur'an doe not institute a "new" faith but represents only the final, most comprehensive statement of religious principle as old as mankind itself: namely, that "in the sight of God, the only [true] religion is [man's] self-surrender unto Him" (3:19), and that "if one goes in search of a religion other than self-surrender unto God, it will never be accepted from him" (3:85).

Rashad Khalifa (The Final Testament)73:15 We have sent to you a messenger, just as we sent to Pharaoh a messenger.,

Shabbir Ahmed (Quran As It Explains Itself)73:15 We have sent to you a Messenger to be a witness concerning you, just as We had sent to Pharaoh a Messenger.

Edip-Layth (Quran: A Reformist Translation)73:17 So how can you be righteous if you have rejected, on a day when the children become gray-haired?

The Monotheist Group (The Quran: A Monotheist Translation)73:17 So how can you be righteous when you have rejected? A Day which will turn the children white haired!

Muhammad Asad (The Message Of Quran)73:17 How, then, if you refuse to acknowledge the truth, will you protect yourselves on that Day which shall turn the hair of children grey,10

Note 10In ancient Arabian usage, a day full of terrifying events was described metaphorically as a day on which the locks of children turn grey"; hence the use of this phrase in the Qur'an. Its purely metaphorical character is obvious since, according to the teachings of the Qur'an, children are considered sinless - i.e., not accountable for their doings - and will, therefore, remain untouched by the ordeals and terrors of the Day of Judgment (Razi).

Rashad Khalifa (The Final Testament)73:17 If you disbelieve, how can you evade a day so terrible that it makes the infants gray-haired?,

Shabbir Ahmed (Quran As It Explains Itself)73:17 So, how, if you keep rejecting, will you guard yourselves on a Day which will turn children gray.4

Edip-Layth (Quran: A Reformist Translation)73:20 Your Lord knows that you rise a little less than two thirds of the night, and half of it, and one third of it, as well as a group of those who are with you. God measures the night and the day. He knows that you will not be able to keep up, so He pardons you. So study what is made easy of the Quran. He knows that there will be sick among you, and others that venture out in the land seeking from God's bounty, and others who are fighting in the cause of God, so study what you can of it. Hold the contact prayer and contribute towards betterment and give God a loan of righteousness. Whatever you put forth yourselves, you will find it with God, for it is better and a greater reward. Seek God's forgiveness, for God is Forgiving, Compassionate.

The Monotheist Group (The Quran: A Monotheist Translation)73:20 Your Lord knows that you rise a little less than two thirds of the night, and half of it, and one third of it; and a group of those who are with you. And God measures the night and the day. He knows that you will not be able to keep-up, so He pardons you. So read what is made easy of the Qur'an. He knows that there will be sick among you, and others that go forth in the land seeking from the bounty of God, and others who are fighting in the cause of God, so read what you can of it. And hold the contact prayer and contribute towards purification and lend God a loan of righteousness. And whatever you put forth yourselves, you will find it with God, for it is better and a greater reward. And seek the forgiveness of God, for God is Forgiving, Merciful.

Muhammad Asad (The Message Of Quran)73:20 BEHOLD, [O Prophet,] thy Sustainer knows that thou keepest awake [in prayer] nearly two-thirds of the night, or one-half of it, or a third of it, together with some of those who follow thee.11 And God who determines the measure of night and day, is aware that you would never grudge it:12 and therefore He turns towards you in His grace. Recite, then, as much of the Qur'an as you may do with ease. He knows that in time there will be among you sick people, and others who will go about the land in search of God's bounty, and others who will fight in God's cause.13 Recite, then, [only] as much of it as you may do with ease, and be constant in prayer, and spend in charity,14 and [thus] lend unto God a goodly loan: for whatever good deed you may offer up in your own behalf, you shall truly find it with God - yea, better, and richer in reward. And [always] seek God's forgiveness: behold, God is much-forgiving, a dispenser of grace!

Note 11Lit., "of those who are with thee". With this concluding passage, the discourse returns to the theme of the opening verses, namely, the great spiritual value of praying at night.

Note 12Lit., "count it", i.e., the length of your vigil.

Note 13This reference to "fighting in God's cause" has induced many commentators to assume that the whole of verse 20 was revealed at Medina; that is, years after the rest of the surah: for, the principle of "fighting in God's cause" (jihad) was introduced only after the Prophet's hijrah from Mecca to Medina. This assumption must, however, be dismissed as unwarranted. Although there is no doubt that jihad was first sanctioned during the Medina period, the sentence in question is clearly expressed in the future tense: "in time there will be" (sayakun) - and must, therefore, as Ibn Kathir points out, be understood as a prediction of future circumstances. With all this, the above passage stresses the necessity of avoiding all exaggeration even in one's devotions.

Note 14For an explanation of the term zakah - of which the above is the earliest Qur'anic instance- see surah 2, note 34.

Rashad Khalifa (The Final Testament)73:20 Your Lord knows that you meditate during two-thirds of the night, or half of it, or one-third of it, and so do some of those who believed with you. GOD has designed the night and the day, and He knows that you cannot always do this. He has pardoned you. Instead, you shall read what you can of the Quran. He knows that some of you may be ill, others may be traveling in pursuit of GOD's provisions, and others may be striving in the cause of GOD. You shall read what you can of it, and observe the contact prayers (Salat), give the obligatory charity (Zakat), and lend GOD a loan of righteousness. Whatever good you send ahead on behalf of your souls, you will find it at GOD far better and generously rewarded. And implore GOD for forgiveness. GOD is Forgiver, Most Merciful.,

Shabbir Ahmed (Quran As It Explains Itself)73:20 (O Messenger) your Lord is fully Aware that you stay up working two thirds of the night, one half of it, or one third of it, together with some of your companions. But God has designed the night and the day, and He knows that you and your companions will not even keep count of your vigil. So He turns to you in kindness. Teach them as much of the Qur’an that you can do with ease. He knows that in time some of you may be ill, and others have to travel seeking God’s bounty - And others who will have to fight in the cause of God. Therefore, recite and convey as much of the Qur’an as may be easy for all. You have to establish the Divine System and set up the Just Economic Order. And lend to God a goodly loan. Whatever good you send forth for your own ‘self’ you will find with God, better and more excellent in reward. And seek the protection of forgiveness of God for imperfections. Certainly, God is Forgiving, Merciful.